Deuteronomy 24:5 - Meaning and Application

Here, first, God makes provision for preserving and strengthening the love of newly married couples, in Deuteronomy 24:5. This follows naturally after the laws about divorce, because divorce would be less likely if affection were firmly established from the start. If a husband were often away from his wife during the first year, his love might grow cold, and he might be drawn toward others he met while away. So his service to his country in war, diplomacy, or other public duty that would keep him from home was to be set aside, so he could encourage the wife he had taken.

This teaches us how important it is to keep love alive between husband and wife, and to avoid anything that might make them grow distant, especially at first. In that relationship, if the love that should be there is missing, much guilt and grief can enter. It also reminds us that one duty in marriage is to cheer one another through the burdens and troubles of life, helping one another’s joy. A cheerful heart is a good medicine.

Second, there is a law against kidnapping, in Deuteronomy 24:7. Under Moses’ law, stealing cattle or goods was not punished by death, but stealing a child, a weak or simple person, or anyone under one’s power, and then selling that person as merchandise, was a capital crime. Such a crime could not simply be paid back by restitution, as other thefts could. A person is far more valuable than a sheep (Matthew 12:12).

It was a very serious offense for several reasons. It robbed the public of one of its members. It took away a man’s liberty, the freedom of a free-born Israelite, which was next in worth only to his life. It also drove a man out from his inheritance in the land, along with the privileges that belonged to him, and sent him off to serve other gods, as David complained Saul was trying to do to him (1 Samuel 26:19).

Third, there is a reminder about leprosy in Deuteronomy 24:8-9. The laws about leprosy had already been given (Leviticus 13-14). Here they are said to be commanded to the priests and Levites, and so they are not repeated again in a speech to the people. But the people are told that if leprosy appeared, they must go to the priest according to the law and accept his judgment, as long as it agreed with the law and with clear facts.

Since leprosy was often a special mark of God’s displeasure for sin, the person who showed signs of it was not to hide it, cut away the signs, or run first to a doctor for relief. He had to go to the priest and follow his directions. In the same way, those who feel guilt and God’s anger in their consciences must not cover it up or try to shake off conviction. They should come by repentance, prayer, and humble confession to the appointed way of peace and pardon.

Miriam’s case, when she was struck with leprosy for quarreling with Moses, must also be remembered. Her story explains the law about leprosy. It warns us to take care not to sin like she did, by despising authority and speaking evil of those in high positions, lest we bring the same judgment on ourselves. It also teaches that if any person is struck with leprosy, he should not expect the law to be set aside, nor think it unfair to be shut out of the camp and made a public example. There is no exception. Miriam herself, though a prophetess and Moses’ sister, was not spared, but had to submit to this severe discipline when God rebuked her.

So did David, Hezekiah, Peter, and other great people when they sinned, they humbled themselves and accepted shame and sorrow. We should not expect to be brought back into favor on easier terms.

Fourth, there are several needed rules about pledges to secure money that had been lent. The law does not forbid taking such security, since that can protect the lender from loss and help keep the borrower honest. But they must not take the millstone as a pledge (Deuteronomy 24:6), because it was used to grind the grain that became food for the family, or, in the case of a public mill, the miller’s means of living. This rule also forbids taking anything that a person needs in order to survive and not be ruined.

This agrees with an old principle of English common law, which says that a man should not be distrained of the tools of his trade, such as a carpenter’s axe, a scholar’s books, or the beasts used for plowing, as long as other property is available for seizure. This teaches us to think of the comfort and livelihood of others as well as our own gain. The creditor who does not care whether his debtor and the debtor’s family starve, so long as he gets his money back or secures it, goes against not only the law of Christ, but also the law of Moses.

They must also not go into the borrower’s house to seize the pledge, but must stand outside, and the borrower must bring it out, in Deuteronomy 24:10-11. Solomon says the borrower is servant to the lender, so the lender might abuse the power he has. To prevent that, the law says he may not take whatever he wants, but only what the borrower can best spare. A man’s house is his castle, and even the poor man’s house is protected by the law.

Finally, a poor man’s bedclothes must never be taken as a pledge, in Deuteronomy 24:12-13. This had already been given before (Exodus 22:26-27). If the cloak was taken in the morning, it had to be returned by night, which in practice means it should not be taken at all. Let the poor debtor sleep in his own clothing and bless you, meaning he will pray for you and praise God for your kindness.

Poor debtors should be more thankful than they usually are for creditors who do not press every legal advantage against them. They should repay such kindness with prayers when they can repay it in no other way. More than that, it will be righteousness to you before the Lord your God. That is, God will accept and reward it as mercy to your brother, obedience to him, and proof that you truly follow his law. People may think it weakness to give up the security you have for your debt, but God counts it as goodness, and it will not lose its reward.